The Psychology of Regeneration: Spain and America at the Turn of the Century
Identifieur interne : 002729 ( Istex/Corpus ); précédent : 002728; suivant : 002730The Psychology of Regeneration: Spain and America at the Turn of the Century
Auteurs : Fredrick B. PikeSource :
- The Review of Politics [ 0034-6705 ] ; 1981-04.
Abstract
In this essay, the investigation of United States images of Spain and Spanish images of North Americans serves as a point of departure in the search for larger patterns in intercultural relations — patterns that encompass far more of humanity than the two countries under consideration. My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. Finally, if my conclusions have any validity, it derives not so much from historical methodology as from the analyses of Jungian psychology and the use of concepts such as individuation, archetypes, ego consciousness, and the personal and collective unconscious.
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DOI: 10.1017/S0034670500029739
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Pike</name></author></titleStmt><publicationStmt><idno type="wicri:source">ISTEX</idno><idno type="RBID">ISTEX:8D6A5D2F76C7FCE0A2720A6716C68FE020F2F3A0</idno><date when="1981" year="1981">1981</date><idno type="doi">10.1017/S0034670500029739</idno><idno type="url">https://api.istex.fr/document/8D6A5D2F76C7FCE0A2720A6716C68FE020F2F3A0/fulltext/pdf</idno><idno type="wicri:Area/Istex/Corpus">002729</idno><idno type="wicri:explorRef" wicri:stream="Istex" wicri:step="Corpus" wicri:corpus="ISTEX">002729</idno></publicationStmt><sourceDesc><biblStruct><analytic><title level="a">The Psychology of Regeneration: Spain and America at the Turn of the Century</title><author><name sortKey="Pike, Fredrick B" sort="Pike, Fredrick B" uniqKey="Pike F" first="Fredrick B." last="Pike">Fredrick B. Pike</name></author></analytic><monogr></monogr><series><title level="j">The Review of Politics</title><title level="j" type="abbrev">Rev Pol</title><idno type="ISSN">0034-6705</idno><idno type="eISSN">1748-6858</idno><imprint><publisher>Cambridge University Press</publisher><pubPlace>Cambridge, UK</pubPlace><date type="published" when="1981-04">1981-04</date><biblScope unit="volume">43</biblScope><biblScope unit="issue">2</biblScope><biblScope unit="page" from="218">218</biblScope><biblScope unit="page" to="241">241</biblScope></imprint><idno type="ISSN">0034-6705</idno></series></biblStruct></sourceDesc><seriesStmt><idno type="ISSN">0034-6705</idno></seriesStmt></fileDesc><profileDesc><textClass></textClass><langUsage><language ident="en">en</language></langUsage></profileDesc></teiHeader><front><div type="abstract">In this essay, the investigation of United States images of Spain and Spanish images of North Americans serves as a point of departure in the search for larger patterns in intercultural relations — patterns that encompass far more of humanity than the two countries under consideration. My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. Finally, if my conclusions have any validity, it derives not so much from historical methodology as from the analyses of Jungian psychology and the use of concepts such as individuation, archetypes, ego consciousness, and the personal and collective unconscious.</div></front></TEI><istex><corpusName>cambridge</corpusName><author><json:item><name>Fredrick B. Pike</name></json:item></author><articleId><json:string>02973</json:string></articleId><arkIstex>ark:/67375/6GQ-JPDHNQNG-N</arkIstex><language><json:string>eng</json:string></language><originalGenre><json:string>research-article</json:string></originalGenre><abstract>In this essay, the investigation of United States images of Spain and Spanish images of North Americans serves as a point of departure in the search for larger patterns in intercultural relations — patterns that encompass far more of humanity than the two countries under consideration. My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. 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My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. Finally, if my conclusions have any validity, it derives not so much from historical methodology as from the analyses of Jungian psychology and the use of concepts such as individuation, archetypes, ego consciousness, and the personal and collective unconscious.</p></abstract></profileDesc><revisionDesc><change when="1981-04">Published</change></revisionDesc></teiHeader></istex:fulltextTEI></fulltext><metadata><istex:metadataXml wicri:clean="corpus cambridge not found" wicri:toSee="no header"><istex:xmlDeclaration>version="1.0" encoding="US-ASCII"</istex:xmlDeclaration><istex:docType PUBLIC="-//NLM//DTD Journal Publishing DTD v2.2 20060430//EN" URI="journalpublishing.dtd" name="istex:docType"></istex:docType><istex:document><article dtd-version="2.2" article-type="research-article"><front><journal-meta><journal-id journal-id-type="publisher-id">ROP</journal-id><journal-title>The Review of Politics</journal-title><abbrev-journal-title>Rev Pol</abbrev-journal-title><issn pub-type="ppub">0034-6705</issn><issn pub-type="epub">1748-6858</issn><publisher><publisher-name>Cambridge University Press</publisher-name><publisher-loc>Cambridge, UK</publisher-loc></publisher></journal-meta><article-meta><article-id pub-id-type="doi">10.1017/S0034670500029739</article-id><article-id pub-id-type="pii">S0034670500029739</article-id><article-id pub-id-type="publisher-id">02973</article-id><title-group><article-title>The Psychology of Regeneration: Spain and America at the Turn of the Century</article-title><alt-title alt-title-type="left-running">THE REVIEW OF POLITICS</alt-title><alt-title alt-title-type="right-running">SPAIN AND AMERICA</alt-title></title-group><contrib-group><contrib><name><surname>Pike</surname><given-names>Fredrick B.</given-names></name></contrib></contrib-group><pub-date pub-type="ppub"><month>04</month><year>1981</year></pub-date><volume>43</volume><issue>2</issue><fpage seq="5">218</fpage><lpage>241</lpage><permissions><copyright-statement>Copyright © University of Notre Dame 1981</copyright-statement><copyright-year>1981</copyright-year><copyright-holder>University of Notre Dame</copyright-holder></permissions><abstract abstract-type="text-abstract"><p>In this essay, the investigation of United States images of Spain and Spanish images of North Americans serves as a point of departure in the search for larger patterns in intercultural relations — patterns that encompass far more of humanity than the two countries under consideration. My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. Finally, if my conclusions have any validity, it derives not so much from historical methodology as from the analyses of Jungian psychology and the use of concepts such as individuation, archetypes, ego consciousness, and the personal and collective unconscious.</p></abstract><counts><page-count count="24"></page-count></counts><custom-meta-wrap><custom-meta><meta-name>pdf</meta-name><meta-value>S0034670500029739a.pdf</meta-value></custom-meta></custom-meta-wrap></article-meta></front><back><fn-group><fn id="fn01" symbol="1"><label><sup>1</sup></label><p><citation id="ref001" citation-type="book"><name><surname>Jung</surname></name>, <source>Memories, Dreams, Reflections</source>, recorded and edited by <name><surname>Jaffé</surname><given-names>Aniela</given-names></name>, translated by <name><surname>Richard</surname></name> and <name><surname>Winston</surname><given-names>Clara</given-names></name> (<publisher-loc>New York</publisher-loc>, <year>1965</year>), p. <fpage>91</fpage>.</citation></p></fn><fn id="fn02" symbol="2"><label><sup>2</sup></label><p>See <citation id="ref002" citation-type="other"><name><surname>Gatewood</surname><given-names>Willard B.</given-names><suffix>Jr</suffix></name>. “Bridging the ‘Insuperable Chasm’: American Images of Spain, 1890–1917” (Paper presented at the University of Florida “Spain and the United States International Symposium,” 3–7 <month>12</month> <year>1979</year>), p. <fpage>4</fpage></citation>. This excellent paper has provided a wealth of material for this article. <citation id="ref003" citation-type="book"><name><surname>Bates</surname><given-names>Katherine Lee</given-names></name>, <source>Spanish Highways and Byways</source> (<publisher-loc>New York</publisher-loc>, <year>1905</year>), pp. <fpage>2</fpage>–<lpage>3</lpage></citation>, found Spaniards “tender and cruel, boastful and humble, frank and secretive, and all at once.”</p></fn><fn id="fn03" symbol="3"><label><sup>3</sup></label><p>On shifting attitudes of the Western world in general toward the New World Indian, a phenomenon which I have found highly suggestive in explaining changes in North American attitudes toward Spainards, see <citation id="ref004" citation-type="book"><name><surname>Berkhofer</surname><given-names>Robert E.</given-names><suffix>Jr</suffix></name>., <source>The White Man's Indian</source> (<publisher-loc>New York</publisher-loc>, <year>1979</year>)</citation>; and <citation id="ref005" citation-type="book"><name><surname>Keen</surname><given-names>Benjamin</given-names></name>, <source>The Aztec Image in Western Thought</source> (<publisher-loc>New Brunswick, N.J.</publisher-loc>, <year>1971</year>)</citation>. See also <citation id="ref006" citation-type="book"><name><surname>Honour</surname><given-names>Hugh</given-names></name>, <source>The New Golden Land: European Images of America from the Discoveries to the Present Time</source> (<publisher-loc>New York</publisher-loc>, <year>1975</year>)</citation>; and <citation id="ref007" citation-type="book"><name><surname>Dudley</surname><given-names>Edward</given-names></name> and <name><surname>Novak</surname><given-names>Maximilian E.</given-names></name>, <source>The Wild Man Within: An Image in Western Thought from the Renaissance to Romanticism</source> (<publisher-loc>Pittsburgh</publisher-loc>, <year>1972</year>).</citation></p></fn><fn id="fn04" symbol="4"><label><sup>4</sup></label><p>See <citation id="ref008" citation-type="book"><name><surname>Edinger</surname><given-names>Edward F.</given-names></name>, <source>Ego and Archetype: Individuation and the Religious Function of the Psyche</source> (<publisher-loc>Baltimore</publisher-loc>, <year>1973</year>), p. <fpage>5</fpage> ff.</citation></p></fn><fn id="fn05" symbol="5"><label><sup>5</sup></label><p>See <citation id="ref009" citation-type="book"><name><surname>Erikson</surname><given-names>Erik H.</given-names></name>, <source>Dimensions of a New Identity</source> (<publisher-loc>New York</publisher-loc>, <year>1974</year>), pp. <fpage>70</fpage>–<lpage>71</lpage></citation>. In treating the negative identity, Erikson seems to be drawing on Jung's concept of the shadow. For a concise treatment of the shadow injungian psychiatry, see <citation id="ref010" citation-type="book"><name><surname>von Franz</surname><given-names>Marie-Louise</given-names></name>, “The Process of Individuation,” in <source>Jung et. al., Man and His Symbols</source> (<publisher-loc>New York</publisher-loc>, <year>1964</year>), p. <fpage>168</fpage> ff.</citation></p></fn><fn id="fn06" symbol="6"><label><sup>6</sup></label><p><citation id="ref011" citation-type="book"><name><surname>Takaki</surname><given-names>R.</given-names></name>, <source>Iron Cages: Race and Culture in Nineteenth-Century America</source> (<publisher-loc>New York</publisher-loc>, <year>1979</year>).</citation></p></fn><fn id="fn07" symbol="7"><label><sup>7</sup></label><p>Literature reviling Spaniards and Spanish Americans because of their racial “mongrelization” is dealt with admirably by <citation id="ref012" citation-type="book"><name><surname>Powell</surname><given-names>Philip Wayne</given-names></name>, <source>Tree of Hate: Propaganda: mid Prejudices Affecting United States Relations with the Hispanic World</source> (<publisher-loc>New York</publisher-loc>, <year>1971</year>).</citation></p></fn><fn id="fn08" symbol="8"><label><sup>8</sup></label><p>See <citation id="ref013" citation-type="other"><name><surname>Gatewood</surname></name>, “Bridging the ‘Insuperable Chasm,’” pp. <fpage>5</fpage>–<lpage>6</lpage></citation>. Invaluable in presenting Northern images of Southerners that could readily be transferred to Spaniards is <citation id="ref014" citation-type="book"><name><surname>Luraghi</surname><given-names>Raimondo</given-names></name>, <source>The Rise and Fall of the Plantation South</source> (<publisher-loc>New York</publisher-loc>, <year>1978</year>.)</citation></p></fn><fn id="fn09" symbol="9"><label><sup>9</sup></label><p>See <citation id="ref015" citation-type="book"><name><surname>Moorhead</surname><given-names>James</given-names></name>, <source>American Apocalypse: Yankee Protestants and the Civil War, 1860–1869</source> (<publisher-loc>New Haven</publisher-loc>, <year>1979</year>).</citation></p></fn><fn id="fn10" symbol="10"><label><sup>10</sup></label><p><citation id="ref016" citation-type="book"><name><surname>Ingalls</surname></name>, <source>America's Struggle for Humanity</source> (<publisher-loc>New York</publisher-loc>, <year>1898</year>), p. <fpage>26</fpage>.</citation></p></fn><fn id="fn11" symbol="11"><label><sup>11</sup></label><p>See <citation id="ref017" citation-type="book"><name><surname>Piaget</surname><given-names>Jean</given-names></name> and <name><surname>Inhelder</surname><given-names>Barbel</given-names></name>, <source>Psychology of the Child</source>, trans. <name><surname>Weaver</surname><given-names>H.</given-names></name> (<publisher-loc>New York</publisher-loc>, <year>1969</year>), esp. pp. <fpage>93</fpage>–<lpage>103</lpage></citation>; and <citation id="ref018" citation-type="journal"><name><surname>Lidz</surname><given-names>R. W.</given-names></name>, <name><surname>Lidz</surname><given-names>T.</given-names></name>, and <name><surname>Burton-Bradley</surname><given-names>B. G.</given-names></name>, “<article-title>Culture, Personality, and Social Structure: Cargo-Culturism — A Psychological Study of Melanesian Millenarianism</article-title>,” <source>Journal of Nervous and Mental Diseases</source>, <volume>157</volume> (<year>1973</year>), esp. <fpage>370</fpage>–88</citation>. For an overview of this subject, rich in bibliographic citations, see <citation id="ref019" citation-type="journal"><name><surname>Radding</surname><given-names>Charles M.</given-names></name>, “<article-title>Superstition to Science: Nature, Fortune, and the Passing of the Medieval Ordeal</article-title>,” <source>American Historical Review</source>, <volume>84</volume> (<year>1979</year>), esp. <fpage>953</fpage>–56.</citation></p></fn><fn id="fn12" symbol="12"><label><sup>12</sup></label><p><citation id="ref020" citation-type="other"><name><surname>Gatewood</surname></name>, “Bridging the ‘Insuperable Chasm,’” pp. <fpage>9</fpage>, <fpage>11</fpage>, <fpage>12</fpage>, <fpage>13</fpage>.</citation></p></fn><fn id="fn13" symbol="13"><label><sup>13</sup></label><p>See <citation id="ref021" citation-type="book"><name><surname>Gibson</surname><given-names>Charles</given-names></name>, ed., <source>The Black Legend: Anti-Spanish Attitudes in the Old World and the New World</source> (<publisher-loc>New York</publisher-loc>, <year>1971</year>)</citation>, <citation id="ref022" citation-type="journal"><name><surname>Keen</surname><given-names>Benjamin</given-names></name>, “<article-title>The Black Legend Revisited: Assumptions and Realities</article-title>,” <source>Hispanic American Historical Review</source>, <volume>49</volume> (<year>1969</year>), <fpage>703</fpage>–19</citation>, one of the entries in the debate carried on in the pages of this journal by Keen and Lewis Hanke over how much truth inhered in the Black Legend; and <citation id="ref023" citation-type="book"><name><surname>Maltby</surname><given-names>William S.</given-names></name>, <source>The Black Legend in England: The Development of Anti-Spanish Sentiment, 1558–1660</source> (<publisher-loc>Durham, N.C.</publisher-loc>, <year>1971</year>).</citation></p></fn><fn id="fn14" symbol="14"><label><sup>14</sup></label><p><citation id="ref024" citation-type="other"><name><surname>Edinger</surname></name>, <italic>Ego and Archetype</italic>, p. <fpage>237</fpage>.</citation></p></fn><fn id="fn15" symbol="15"><label><sup>15</sup></label><p><citation id="ref025" citation-type="book"><name><surname>Lea</surname></name>, <source>A History of the Inquisition in Spain</source>, <volume>4</volume> vols. (<publisher-loc>New York</publisher-loc>, <year>1906</year>–<year>1907</year>), <fpage>1</fpage></citation>; v; and <citation id="ref026" citation-type="other"><italic>Chapters from the Religious History of Spain Connected with the Inquisition</italic> (New York, <year>1890</year>), p. <fpage>15</fpage>.</citation></p></fn><fn id="fn16" symbol="16"><label><sup>16</sup></label><p>On the adversary relationship with nature that has typified much of Western modernity, see <citation id="ref027" citation-type="book"><name><surname>Lovelock</surname><given-names>J. E.</given-names></name>, <source>Gaia: A New Look at Life on Earth</source> (<publisher-loc>New York</publisher-loc>, <year>1979</year>)</citation>, and various works of <citation id="ref028" citation-type="book"><name><surname>Roszak</surname><given-names>Theodore</given-names></name>, among them <source>The Creative Disintegration of Industrial Society</source> (<publisher-loc>New York</publisher-loc>, <year>1978</year>).</citation></p></fn><fn id="fn17" symbol="17"><label><sup>17</sup></label><p><citation id="ref029" citation-type="book"><name><surname>Fanon</surname></name>, <source>The Wretched of the Earth</source>, trans. <name><surname>Farrington</surname><given-names>Constance</given-names></name> (<publisher-loc>New York</publisher-loc>, <year>1963</year>), p. <fpage>198</fpage>.</citation></p></fn><fn id="fn18" symbol="18"><label><sup>18</sup></label><p>Among the many studies dealing with late nineteenth-century disillusionment with individualism and the desire to strengthen ties of community are <citation id="ref030" citation-type="book"><name><surname>Gilbert</surname><given-names>James</given-names></name>, <source>Designing the Industrial State: The Intellectual Pursuit of Collectivism in America, 1880–1940</source> (<publisher-loc>Chicago</publisher-loc>, <year>1972</year>)</citation>; <citation id="ref031" citation-type="book"><name><surname>Hoeveler</surname><given-names>David</given-names><suffix>Jr</suffix></name>., <source>The New Humanism: A Critique of Modern America, 1900–1940</source> (<publisher-loc>Charlotte, N. C.</publisher-loc>, <year>1977</year>)</citation>; and <citation id="ref032" citation-type="book"><name><surname>McWilliams</surname><given-names>Wilson C.</given-names></name>, <source>The Idea of Fraternity in America</source> (<publisher-loc>Berkeley</publisher-loc>, <year>1974</year>).</citation></p></fn><fn id="fn19" symbol="19"><label><sup>19</sup></label><p>Two interesting figures in America's cult of the Middle Ages were Ralph Adams Cram (b. 1863) and Vida Scudder (b. 1861). Staunchly conservative in his views, Cram wrote the introduction to <citation id="ref033" citation-type="book"><name><surname>Adams</surname><given-names>Henry</given-names></name>'s influential <source>Mont-Saint Michel and Chartres</source> (<publisher-loc>Boston</publisher-loc>, <year>1905</year>)</citation>. A prolific author in his own right, <citation id="ref034" citation-type="book"><name><surname>Cram</surname></name>'s works include <source>The Gothic Quest</source>, <edition>2d ed.</edition> (<publisher-loc>New York</publisher-loc>, <year>1918</year>)</citation> and his autobiography, <citation id="ref035" citation-type="other"><italic>My Life in Architecture</italic> (New York, <year>1936</year>)</citation>. More progressive in her social-political views, Scudder found timeless relevance in the religious communities of the Middle Ages. See her <citation id="ref036" citation-type="other"><italic>The Franciscan Adventure</italic> (London, <year>1931</year>)</citation> and her autobiography, <citation id="ref037" citation-type="other"><italic>On Journey</italic> (New York, <year>1937</year>)</citation>. On this subject see also <citation id="ref038" citation-type="book"><name><surname>Gleason</surname><given-names>Philip</given-names></name>, <source>The Conservative Reformers: German-American Catholics and the Social Order</source> (<publisher-loc>Notre Dame</publisher-loc>, <year>1968</year>).</citation></p></fn><fn id="fn20" symbol="20"><label><sup>20</sup></label><p>See <citation id="ref039" citation-type="other"><name><surname>Chadwick</surname><given-names>F. E.</given-names></name> to <name><surname>Roosevelt</surname><given-names>Theodore</given-names></name>, 6 <month>07</month> <year>1908</year></citation>, Theodore Roosevelt Papers, Library of Congress; and <citation id="ref040" citation-type="book"><name><surname>Chadwick</surname></name>, <source>The Relations of the United States and Spain</source> (<publisher-loc>New York</publisher-loc>, <year>1909</year>), pp. <fpage>3</fpage>–<lpage>12</lpage></citation>, cited by <citation id="ref041" citation-type="other"><name><surname>Gatewood</surname></name>, “Bridging the ‘Insuperable Chasm,’” p. <fpage>13</fpage>.</citation></p></fn><fn id="fn21" symbol="21"><label><sup>21</sup></label><p><citation id="ref042" citation-type="other"><italic>New York Times</italic>, 21 <month>05</month> <year>1898</year>.</citation></p></fn><fn id="fn22" symbol="22"><label><sup>22</sup></label><p><citation id="ref043" citation-type="other"><name><surname>Bates</surname><given-names>Katherine Lee</given-names></name>, <italic>Spanish Highways</italic>, p. <fpage>39</fpage></citation>, describes Spanish civilization as “streaked … with Oriental barbarism,” but at the same time expresses high regard for that civilization. Perhaps she, along with other Americans, was finding it possible to admire Oriental culture in which a person's worth is defined in terms of his or her relationship to other people and even to the cosmos, rather than in terms of the absolute worth of the atomistic individual.</p></fn><fn id="fn23" symbol="23"><label><sup>23</sup></label><p><citation id="ref044" citation-type="book"><name><surname>Baumer</surname><given-names>Franklin L.</given-names></name>, <source>Modern European Thought: Continuity and Change in Ideas, 1600–1950</source> (<publisher-loc>New York</publisher-loc>, <year>1977</year>)</citation>, develops the thesis that a key element in transition from traditional to modern societies is the increasing stress laid on becoming, and the progressive minimizing of being.</p></fn><fn id="fn24" symbol="24"><label><sup>24</sup></label><p><citation id="ref045" citation-type="book"><name><surname>Masterman</surname></name>, <source>The Condition of England</source> (<publisher-loc>London</publisher-loc>, <year>1909</year>), p. <fpage>208</fpage>.</citation></p></fn><fn id="fn25" symbol="25"><label><sup>25</sup></label><p><citation id="ref046" citation-type="other"><italic>Modern Art: Nineteenth and Twentieth Centuries</italic> (New York, <year>1978</year>), p. <fpage>148</fpage>.</citation></p></fn><fn id="fn26" symbol="26"><label><sup>26</sup></label><p><citation id="ref047" citation-type="other"><name><surname>Bates</surname></name>, <italic>Spanish Highways</italic>, p. <fpage>39</fpage>.</citation></p></fn><fn id="fn27" symbol="27"><label><sup>27</sup></label><p><citation id="ref048" citation-type="book"><name><surname>Frank</surname></name>, <source>Virgin Spain: Scenes from the Spiritual Drama of a Great People</source> (<publisher-loc>London</publisher-loc>, <year>1926</year>).</citation></p></fn><fn id="fn28" symbol="28"><label><sup>28</sup></label><p>See <citation id="ref049" citation-type="other"><name><surname>Skidelsky</surname><given-names>Robert</given-names></name>, “Keynes and His Parents,” <italic>Daedalus</italic>, Fall <year>1978</year>, esp. pp. <fpage>71</fpage>–<lpage>72</lpage>.</citation></p></fn><fn id="fn29" symbol="29"><label><sup>29</sup></label><p>See <citation id="ref050" citation-type="book"><name><surname>Burg</surname><given-names>David F.</given-names></name>, <source>Chicago's White City of 1893</source> (<publisher-loc>Lexington, Ky.</publisher-loc>, <year>1976</year>), pp. <fpage>109</fpage>, <fpage>171</fpage>.</citation></p></fn><fn id="fn30" symbol="30"><label><sup>30</sup></label><p>For comparative insights on this topic, see. <citation id="ref051" citation-type="book"><name><surname>Rosenthal</surname><given-names>M. L.</given-names></name>, <source>Sailing into the Unknown: Yeats, Pound, and Eliot</source> (<publisher-loc>New York</publisher-loc>, <year>1978</year>)</citation>. Useful for placing the matter in broader context is <citation id="ref052" citation-type="book"><name><surname>Braunthal</surname><given-names>Alfred</given-names></name>, <source>Salvation and the Perfect Society: The Eternal Quest</source> (<publisher-loc>Amherst</publisher-loc>, <year>1979</year>).</citation></p></fn><fn id="fn31" symbol="31"><label><sup>31</sup></label><p><citation id="ref053" citation-type="journal"><name><surname>Torodash</surname><given-names>Martin</given-names></name>, “<article-title>Columbus Historiography since 1939</article-title>,” <source>Hispanic American Historical Review</source>, <volume>41</volume> (<year>1966</year>), <fpage>409</fpage></citation>, draws attention to the enduring scholarly and popular fascination with the Columbus theme. Surely, no attempt to account for this fascination will be complete unless it takes into account the psychological dimensions.</p></fn><fn id="fn32" symbol="32"><label><sup>32</sup></label><p><citation id="ref054" citation-type="other"><italic>Chicago Tribune</italic>, 12 <month>07</month> <year>1898</year>.</citation></p></fn><fn id="fn33" symbol="33"><label><sup>33</sup></label><p>Important evidence of a revised, favorable view toward Spain's New World imperialism is afforded by <citation id="ref055" citation-type="book"><name><surname>Bourne</surname><given-names>Edward G.</given-names></name>'s entry in the old American Nation Series, <source>Spain in America, 1450–1580</source> (<publisher-loc>New York</publisher-loc>, <year>1904</year>)</citation>, as well as by the pioneering works of Herbert E. Bolton and other scholars associated with him at the University of California.</p></fn><fn id="fn34" symbol="34"><label><sup>34</sup></label><p>See <citation id="ref056" citation-type="other"><name><surname>Oltra</surname><given-names>Joaqui'n</given-names></name>, “The Mexican War (1846–1848) in the Barcelona Press” (Paper presented at the University of Florida “Spain and the United States International Symposium” (3–7 <month>12</month> <year>1979</year>), pp. <fpage>4</fpage>–<lpage>5</lpage>.</citation></p></fn><fn id="fn35" symbol="35"><label><sup>35</sup></label><p>See my <citation id="ref057" citation-type="other"><italic>Hispanismo, 1898–1936: Spanish Conservatives and Liberals and Their Relations with Spanish America</italic> (Notre Dame, <year>1971</year>), pp. <fpage>48</fpage>–<lpage>49</lpage>.</citation></p></fn><fn id="fn36" symbol="36"><label><sup>36</sup></label><p><xref ref-type="bibr" rid="ref057">Ibid.</xref>, pp. 50–51, and chap. 5.</p></fn><fn id="fn37" symbol="37"><label><sup>37</sup></label><p>See <citation id="ref058" citation-type="journal"><name><surname>Maslow</surname></name>, “<article-title>A Theory of Human Motivation</article-title>,” <source>Psychological Review</source>, <volume>50</volume> (<year>1943</year>), esp. <fpage>370</fpage>–75</citation>; and <citation id="ref059" citation-type="other">“Toward a Humanistic Biology,” <italic>American Psychologist</italic>, <volume>34</volume> (<year>1969</year>), esp. <fpage>727</fpage>–32.</citation></p></fn><fn id="fn38" symbol="38"><label><sup>38</sup></label><p>See <citation id="ref060" citation-type="other"><name><surname>Maeztu</surname></name>, “El espíritu de la economía ibero-americana,” <italic>Revista de las Españas</italic>, nos. 9–11 (<year>1927</year>), esp. <fpage>341</fpage></citation>. Here Maeztu provides a succinct summary of a view he had been presenting for years.</p></fn><fn id="fn39" symbol="39"><label><sup>39</sup></label><p>See <citation id="ref061" citation-type="book"><name><surname>Harrison</surname><given-names>Joseph</given-names></name>, <source>An Economic History of Modern Spain</source> (<publisher-loc>New York</publisher-loc>, <year>1978</year>)</citation>; and vols. 4 and 6 of the <citation id="ref062" citation-type="other"><italic>Fontana Economic History of Europe</italic> (London, <year>1973</year>; 1976).</citation></p></fn><fn id="fn40" symbol="40"><label><sup>40</sup></label><p>See <citation id="ref063" citation-type="book"><name><surname>de la Dehesa</surname><given-names>Rafael Pérez</given-names></name>, <source>El pensamiento de Costa y su influencia en el 98</source> (<publisher-loc>Madrid</publisher-loc>, <year>1966</year>), p. <fpage>102</fpage></citation>. On Costa see also my “The New Corporation in Franco's Spain and Some Latin American Perspectives,” in <citation id="ref064" citation-type="book"><name><surname>Pike</surname></name> and <name><surname>Stritch</surname><given-names>Thomas J.</given-names></name>, eds., <source>The New Corporatism: Social-Political Structures in the Iberian World</source> (<publisher-loc>Notre Dame</publisher-loc>, <year>1974</year>), pp. <fpage>172</fpage>–76.</citation></p></fn><fn id="fn41" symbol="41"><label><sup>41</sup></label><p>See <citation id="ref065" citation-type="book"><name><surname>Costa</surname></name>, <source>Colectivismo agrario</source> (<publisher-loc>Madrid</publisher-loc>, <year>1898</year>), esp. pp. <fpage>66</fpage>–<lpage>67</lpage>, <fpage>315</fpage>, <fpage>228</fpage>–42</citation>. See also my <citation id="ref066" citation-type="other"><italic>Hispanismo</italic>, p. <fpage>57</fpage> <italic>passim</italic>.</citation></p></fn><fn id="fn42" symbol="42"><label><sup>42</sup></label><p>See <citation id="ref067" citation-type="thesis"><name><surname>Desjeans</surname><given-names>Mary Francis</given-names></name>, “The Common Experience of the Russian Working Class: The Case of St. Petersburg 1892–1904” (Ph.d., diss., <publisher-name>Duke University</publisher-name>, <year>1970</year>), esp. pp. <fpage>34</fpage>–<lpage>35</lpage>, 39.</citation></p></fn><fn id="fn43" symbol="43"><label><sup>43</sup></label><p>See <citation id="ref068" citation-type="other"><name><surname>Berlin</surname><given-names>Isaiah</given-names></name>, “A Revolutionary without Fanaticism, “<italic>The New York Review of Books</italic>, 19 <month>04</month> <year>1979</year>, p. <fpage>19</fpage>.</citation></p></fn><fn id="fn44" symbol="44"><label><sup>44</sup></label><p><citation id="ref069" citation-type="book"><name><surname>Durkheim</surname></name>, <source>The Division of Labor in Society</source>, trans. <name><surname>Simpson</surname><given-names>George</given-names></name> (<publisher-loc>New York</publisher-loc>, <year>1933</year>), pp. <fpage>13</fpage>, <fpage>26</fpage>.</citation></p></fn><fn id="fn45" symbol="45"><label><sup>45</sup></label><p>On the illusion of self-discipline that arises when disciplining groups and institutions are ones with which the individual identifies, see <citation id="ref070" citation-type="book"><name><surname>Bergmann</surname><given-names>Frithoj</given-names></name>, <source>On Being Free</source> (<publisher-loc>Notre Dame</publisher-loc>, <year>1977</year>), esp. pp. <fpage>10</fpage>, <fpage>40</fpage>, <fpage>48</fpage></citation>. For evidence of the enduring myth of corporatism's natural regulating advantages, see <citation id="ref071" citation-type="other"><name><surname>Eckstein</surname><given-names>Harry</given-names></name>, “On the ‘Science’ of the State,” <italic>Daedalus</italic>, Fall <year>1979</year>, pp. <fpage>17</fpage>–<lpage>19</lpage>.</citation></p></fn><fn id="fn46" symbol="46"><label><sup>46</sup></label><p>In his book <citation id="ref072" citation-type="other"><italic>On African Socialism</italic> (London, <year>1964</year>), pp. <fpage>49</fpage>, <fpage>109</fpage>, <fpage>147</fpage></citation>, Senegal's Léopold Segar Senghor touches eloquently on these matters. “Negro-African society is collectivist, … more exactly, communal, because it is rather a communion of souls than an aggregate of individuals.…it is in the passage from individual to the collective that the individual becomes truly personalized and genuinely a human being.” The way in which the individual makes the passage from the limiting, earthbound individual ego to the transcending sense of membership in the organic community is described by <citation id="ref073" citation-type="book"><name><surname>Nkrumah</surname><given-names>Ghana's Kwame</given-names></name> in <source>Consciencism: Philosophy and Ideology for De-Colonization and Development with a Particular Reference to the African Revolution</source> (<publisher-loc>New York</publisher-loc>, <year>1965</year>)</citation>. In a way, the concept of the loss of ego through identification with the group harks back to Rousseau's general will and has the potential for tyranny; for it allows the inevitably present leadership class to assert, regardless of how tyranically they govern, that their commands reflect perfectly the desires of the collectivity because they have been subsumed by the transcending group and their wills absorbed by the group's will. The few “deviants” who may object suffer, allegedly, from “false consciousness” of the collective will. An updating of this sort of political theorizing is provided by the Utopian <italic>Jamahiriya</italic> visions of Libya's Col. Quaddafi. (See <citation id="ref074" citation-type="other">“‘Iranians are our Brothers’: An Interview with Col. Muamar el-Quaddafi of Libya by Oriana Fallaci,” <italic>New York Times Magazine</italic>, 16 <month>12</month> <year>1979</year>, pp. <fpage>116</fpage>–28.)</citation> Furthermore, the Theology of Liberation's concept of <italic>Concientización</italic> strikes me as having its own potential for tyranny. Whether with <italic>Consciencism, Jamahiriya, Concientización</italic>, or the desire of cultists and rock concert enthusiasts to transcend ego consciousness, we are dealing with a projection of the psychic desire for a return to a state of paradisal wholeness and innocence. In such a state the ego is totally engulfed by the unconscious, and thus the psyche is at one with itself and altogether without conflict. But, in such a state, the ego is also the helpless puppet of the unchecked unconscious—even as the citizen who is fully absorbed by the group surrenders his autonomy to that group.</p></fn><fn id="fn47" symbol="47"><label><sup>47</sup></label><p><citation id="ref075" citation-type="book"><name><surname>Davidson</surname><given-names>Basil</given-names></name>, <source>Let Freedom Come: Africa in Modern History</source> (<publisher-loc>Boston</publisher-loc>, <year>1978</year>), pp. <fpage>49</fpage>–<lpage>50</lpage>.</citation></p></fn><fn id="fn48" symbol="48"><label><sup>48</sup></label><p>See <citation id="ref076" citation-type="book"><name><surname>Jacobi</surname><given-names>Jolande</given-names></name>, <source>The Psychology of C. G. Jung</source> (<publisher-loc>New Haven</publisher-loc>, <year>1973</year>), pp. <fpage>40</fpage>–<lpage>41</lpage></citation>; and <citation id="ref077" citation-type="book"><name><surname>Jung</surname></name>, <source>Psychology and Religion: West and East</source>, trans. <name><surname>Hull</surname><given-names>R. F. C.</given-names></name> (<publisher-loc>New York</publisher-loc>, <year>1958</year>), pp. <fpage>103</fpage>–<lpage>104</lpage>.</citation></p></fn><fn id="fn49" symbol="49"><label><sup>49</sup></label><p><citation id="ref078" citation-type="book"><name><surname>y Gasset</surname><given-names>Ortega</given-names></name>, <source>Man and Crisis</source>, trans. <name><surname>Adams</surname><given-names>Mildred</given-names></name> (<publisher-loc>New York</publisher-loc>, <year>1962</year>), p. <fpage>185</fpage>.</citation></p></fn><fn id="fn50" symbol="50"><label><sup>50</sup></label><p>See the treatment of Ortega in <citation id="ref079" citation-type="book"><name><surname>Wohl</surname><given-names>Robert</given-names></name>, <source>The Generation of 1914</source> (<publisher-loc>Cambridge, Mass.</publisher-loc>, <year>1979</year>)</citation>. The desire to channel capitalism's awakened ego drives into the larger-thanself nation-state also characterizes the Opus Dei approach to Spanish regeneration in the post-Civil War era. See my <citation id="ref080" citation-type="other">“Capitalism and Consumerism in Spain of the 1960s: What Lessons for Latin American Development?” <italic>Inter-American Economic Affairs</italic>, <volume>26</volume> (<year>1972</year>), <fpage>34</fpage>–<lpage>36</lpage>.</citation></p></fn><fn id="fn51" symbol="51"><label><sup>51</sup></label><p>See <citation id="ref081" citation-type="book"><name><surname>Unamuno</surname></name>, <source>En torno al casticismo</source> <edition>2d. ed.</edition> (<publisher-loc>Madrid</publisher-loc>, <year>1916</year>), esp. pp. <fpage>142</fpage>–43</citation>. See also <citation id="ref082" citation-type="book"><name><surname>Entralgo</surname><given-names>Pedro Laín</given-names></name>, <source>La generatión del noventa y ocho</source> <edition>3rd ed.</edition> (<publisher-loc>Madrid</publisher-loc>, <year>1956</year>), p. <fpage>184</fpage> ff.</citation></p></fn></fn-group></back></article></istex:document></istex:metadataXml><mods version="3.6"><titleInfo><title>The Psychology of Regeneration: Spain and America at the Turn of the Century</title></titleInfo><titleInfo type="alternative"><title>THE REVIEW OF POLITICS</title></titleInfo><titleInfo type="alternative" contentType="CDATA"><title>The Psychology of Regeneration: Spain and America at the Turn of the Century</title></titleInfo><name type="personal"><namePart type="given">Fredrick B.</namePart><namePart type="family">Pike</namePart><role><roleTerm type="text">author</roleTerm></role></name><typeOfResource>text</typeOfResource><genre type="research-article" displayLabel="research-article" authority="ISTEX" authorityURI="https://content-type.data.istex.fr" valueURI="https://content-type.data.istex.fr/ark:/67375/XTP-1JC4F85T-7">research-article</genre><originInfo><publisher>Cambridge University Press</publisher><place><placeTerm type="text">Cambridge, UK</placeTerm></place><dateIssued encoding="w3cdtf">1981-04</dateIssued><copyrightDate encoding="w3cdtf">1981</copyrightDate></originInfo><language><languageTerm type="code" authority="iso639-2b">eng</languageTerm><languageTerm type="code" authority="rfc3066">en</languageTerm></language><abstract type="text-abstract">In this essay, the investigation of United States images of Spain and Spanish images of North Americans serves as a point of departure in the search for larger patterns in intercultural relations — patterns that encompass far more of humanity than the two countries under consideration. My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. Finally, if my conclusions have any validity, it derives not so much from historical methodology as from the analyses of Jungian psychology and the use of concepts such as individuation, archetypes, ego consciousness, and the personal and collective unconscious.</abstract><relatedItem type="host"><titleInfo><title>The Review of Politics</title></titleInfo><titleInfo type="abbreviated"><title>Rev Pol</title></titleInfo><genre type="journal" authority="ISTEX" authorityURI="https://publication-type.data.istex.fr" valueURI="https://publication-type.data.istex.fr/ark:/67375/JMC-0GLKJH51-B">journal</genre><identifier type="ISSN">0034-6705</identifier><identifier type="eISSN">1748-6858</identifier><identifier type="PublisherID">ROP</identifier><part><date>1981</date><detail type="volume"><caption>vol.</caption><number>43</number></detail><detail type="issue"><caption>no.</caption><number>2</number></detail><extent unit="pages"><start>218</start><end>241</end><total>24</total></extent></part></relatedItem><identifier type="istex">8D6A5D2F76C7FCE0A2720A6716C68FE020F2F3A0</identifier><identifier type="ark">ark:/67375/6GQ-JPDHNQNG-N</identifier><identifier type="DOI">10.1017/S0034670500029739</identifier><identifier type="PII">S0034670500029739</identifier><identifier type="ArticleID">02973</identifier><accessCondition type="use and reproduction" contentType="copyright">Copyright © University of Notre Dame 1981</accessCondition><recordInfo><recordContentSource authority="ISTEX" authorityURI="https://loaded-corpus.data.istex.fr" valueURI="https://loaded-corpus.data.istex.fr/ark:/67375/XBH-G3RCRD03-V">cambridge</recordContentSource><recordOrigin>Copyright © University of Notre Dame 1981</recordOrigin></recordInfo></mods><json:item><extension>json</extension><original>false</original><mimetype>application/json</mimetype><uri>https://api.istex.fr/document/8D6A5D2F76C7FCE0A2720A6716C68FE020F2F3A0/metadata/json</uri></json:item></metadata><serie></serie></istex></record>Pour manipuler ce document sous Unix (Dilib)
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